سُوْرَةُ الإِسۡرَاءِ
Surah Al-Israa (17) — Ayah 80
وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَـٰنًا نَّصِيرًا ﴿80﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And say (O Muhammad صلى الله عليه و سلم): My Lord! Let my entry (to the city of Al-Madinah) be good, and (likewise) my exit (from the city of Makkah) be good. And grant me from You an authority to help me (or a firm sign or a proof).
Word by Word — Arabic, Transliteration & Meaning
وَقُل
waqul
And say
رَّبِّ
rabbi
My Lord
أَدْخِلْنِى
adkhil'nī
Cause me to enter
مُدْخَلَ
mud'khala
an entrance
صِدْقٍۢ
ṣid'qin
sound
وَأَخْرِجْنِى
wa-akhrij'nī
and cause me to exit
مُخْرَجَ
mukh'raja
an exit
صِدْقٍۢ
ṣid'qin
sound
وَٱجْعَل
wa-ij'ʿal
and make
لِّى
lī
for me
مِن
min
from
لَّدُنكَ
ladunka
near You
سُلْطَـٰنًۭا
sul'ṭānan
an authority
نَّصِيرًۭا
naṣīran
helping
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
80. And say: “My Lord, cause me to enter wherever You cause me to enter with truth [101], and cause me to exit wherever You cause me to exit with truth, and grant me from Yourself a supporting authority [102].”
[101] In this verse, there is a clear indication towards your ﷺ migration, which was to occur about a year after the revelation of this verse. The supplication that was taught to you was this: O Allah, create such circumstances that wherever I go, I go for the sake of truth and righteousness, and wherever I depart from (for example, from Makkah), I depart only for the sake of truth and righteousness. Or it means: wherever You take me, take me there with utmost honor and grace so that truth and righteousness prevail, and wherever You make me depart from, then even at that time, let me depart with honor and grace, so that the enemy is humiliated and disgraced, and the friends are joyful and delighted, truth is victorious, and falsehood is defeated.
[102]
The Need for Authority for the Implementation of Religion:
This phrase can have two meanings: one is that grant me such authority and government in which Your help and support are with me. The second is that instill this matter in the heart of some authority or government so that it proves to be my helper in this work of mine, i.e., the elevation of the true religion. Two things are implicitly understood from this verse. One is that for the implementation of the true religion, authority and dominance are necessary; mere advice and admonition can never bring the stubborn to the right path, nor are they willing to abandon their hostile activities. And there comes a point when, after explanation, the use of force also becomes necessary. Therefore, for the establishment of religion, striving for dominance and authority, in addition to inviting towards religion, is equally necessary. In what cases is the pursuit of leadership unlawful? And the second is that the pursuit of leadership, which the Shariah has declared blameworthy, is blameworthy only when the sole purpose is the attainment of wealth and status. But if the purpose is the establishment of religion, then striving for such authority is not only not blameworthy, but it is a collective obligation (fard kifayah), and it is the duty of every Muslim to strive to bring the most suitable person to authority. And if he himself is the most suitable and no other person is available for this purpose, then striving for authority for himself also becomes necessary. [نيز ديكهئے سورة يوسف آيت نمبر 55 كا حاشيه]
[101] In this verse, there is a clear indication towards your ﷺ migration, which was to occur about a year after the revelation of this verse. The supplication that was taught to you was this: O Allah, create such circumstances that wherever I go, I go for the sake of truth and righteousness, and wherever I depart from (for example, from Makkah), I depart only for the sake of truth and righteousness. Or it means: wherever You take me, take me there with utmost honor and grace so that truth and righteousness prevail, and wherever You make me depart from, then even at that time, let me depart with honor and grace, so that the enemy is humiliated and disgraced, and the friends are joyful and delighted, truth is victorious, and falsehood is defeated.
[102]
The Need for Authority for the Implementation of Religion:
This phrase can have two meanings: one is that grant me such authority and government in which Your help and support are with me. The second is that instill this matter in the heart of some authority or government so that it proves to be my helper in this work of mine, i.e., the elevation of the true religion. Two things are implicitly understood from this verse. One is that for the implementation of the true religion, authority and dominance are necessary; mere advice and admonition can never bring the stubborn to the right path, nor are they willing to abandon their hostile activities. And there comes a point when, after explanation, the use of force also becomes necessary. Therefore, for the establishment of religion, striving for dominance and authority, in addition to inviting towards religion, is equally necessary. In what cases is the pursuit of leadership unlawful? And the second is that the pursuit of leadership, which the Shariah has declared blameworthy, is blameworthy only when the sole purpose is the attainment of wealth and status. But if the purpose is the establishment of religion, then striving for such authority is not only not blameworthy, but it is a collective obligation (fard kifayah), and it is the duty of every Muslim to strive to bring the most suitable person to authority. And if he himself is the most suitable and no other person is available for this purpose, then striving for authority for himself also becomes necessary. [نيز ديكهئے سورة يوسف آيت نمبر 55 كا حاشيه]
